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simple thought； are the two moments whose absolute unity is Spirit itself。 Its alienation with itself
consists in the two falling apart from each other； and in the one having an unequal value as against
the other。 This disparateness is； therefore； twofold in character； and two connexions arise； which
have in common the moments just given。 In the one； the Divine Being stands for what is essential；
while natural existence and the self are unessential and are to be cancelled。 In the other； on the
contrary； it is self…existence which passes for what is essential and the simply Divine for
unessential。 Their mediating； though still empty； ground is existence in general； the bare community
of their two moments。
The dissolution of this opposition does not take effect through the struggle between the two
elements； which are pictured as separate and independent Beings。 Just in virtue of their
independence each must inherently； through its own notion； dissolve itself in itself。 The struggle
only takes place where both cease to be this mixture of thought and independent existence； and
confront each other merely as thoughts。 For there； being determinate notions； they essentially exist
merely in the relation of opposition； qua independent； on the other hand； they have their essential
nature outside their opposition； their movement is thus free； self…determined； and peculiar to
themselves。 If； then； we consider the movement of both as it is in themselves — i。e。 as it is
essentially — their movement starts only in that one of the two which has the character of being
inherently essential as contrasted with the other。 This is pictured as a spontaneous action； but the
necessity for its self…abandonment lies in the notion that what is inherently essential； and gets this
specific character merely through opposition； has just on that account no real independent
subsistence。 Therefore that element which has for its essence； not independent self…existence； but
simple being； is what empties and abandons itself； gives itself unto death； and so reconciles
Absolute Being with its own self。 For in this process it manifests itself as spirit： the abstract Being is
estranged from itself； it has natural existence and the reality of an actual self。 This its otherness； or
its being sensuously present； is taken back again by the second process of becoming 〃other〃； and
is affirmed as superseded； as universal。 Thereby the Divine Being has come to itself in the sphere
of the sensuous present； the immediate existence of actual reality has ceased to be something alien
or external to the Divine； by being sublated； universal： this death （of immediacy） is therefore its
rising anew as spirit。 When the self…conscious Being cancels and transcends its immediate present；
it is as universal self…consciousness。 This notion of the transcended individual self which is
Absolute Being； immediately expresses therefore the establishment of a communion which； while
hitherto having its abode in the sphere of pictorial thought； now returns into itself as the Self： and
Spirit thus passes from the second element constituting it； — figurative thought — and goes over to
the third…self…consciousness as such。
If we further consider the kind of procedure that pictorial thinking adopts as it goes along； we find
in the first place the expression that the Divine Being 〃takes on〃 human nature。 Here it is eo ipso
asserted that implicitly and inherently the two are not separate： just as in the statement； that the
Divine Being from the beginning empties Itself of Itself； that its objective existence becomes
concentrated in Itself and becomes evil； it is not asserted but implied that per se this evil existence
is not something alien to the Divine nature。 Absolute Being would be merely an empty name if in
very truth there were any other being external to it； if there were a 〃fall〃' from it。 The aspect of
self…concentration really constitutes the essential moment of the self of Spirit。
That this self…centredness； whence primarily comes its reality； belongs to the Divine Being — while
this is for us a notion； and so as far as it is a notion； — appears to pictorial thinking as an
inconceivable happening。 The inherent and essential nature assumes for figurative thought the form
of an indifferent objective fact。 The thought； however； that those apparently mutually repugnant
moments； absolute Being and self…existent Self； are not inseparable； comes also before this
figurative way of thinking （since it does possess the real content）； but that thought appears
afterwards； in the form that the Divine Being empties Itself of Itself and is made flesh。 This
figurative idea； which in this manner is still immediate and hence not spiritual； i。e。 it knows the
human form assumed by the Divine as merely a particular form； not yet as a universal form —
becomes spiritual for this consciousness in the process whereby God； who has assumed shape
and form； surrenders again His immediate existence； and returns to His essential Being。 The
essential Being is then Spirit only when it is reflected into itself。
The reconciliation of the Divine Being with its other as a whole； and； specifically； with the thought
of this other…evil — is thus presented here； in a figurative way。 If this reconciliation is expressed
conceptually； by saying it consists in the fact that evil is inherently the same as what goodness is；
or again that the Divine Being is the same as nature in its entire extent； just as nature separated
from God is simply nothingness； — then this must be looked at as an unspiritual mode of
expression which is bound to give rise to misunderstandings。 When evil is the same as goodness；
then evil is just not evil nor goodness good； on the contrary； both are really done away with — evil
in general； self…centred self…existence； and goodness； self…less simplicity。 Since in this way they are
both expressed in terms of their notion； the unity of the two is at once apparent； for self…centred
self…existence is simple knowledge； and what is self…less simplicity is similarly pure self…existence
centred within itself。 Hence； if it must be said that good and evil in this their conception； i。e。 so far
as they are not good and evil； are the same； just as certainly it must be said that they are not the
same； but absolutely different； for simple self…existence； or again pure knowledge； are equally pure
negativity or per se absolute distinction。 It is only these two propositions that make the whole
complete； and when the first is asserted and asseverated； it must be met and opposed by insisting
on the other with immovable obstinacy。 Since both are equally right； they are both equally wrong；
and their wrong consists in taking such abstract forms as 〃the same〃 and 〃not the same〃； 〃identity〃
and 〃non…identity〃； to be something true； fixed； real； and in resting on them。 Neither the one nor the
other has truth； their truth is just their movement； the process in which simple sameness is
abstraction and thus absolute distinction； while this again； being distinction per se； is distinguished
from itself and so is self…identity。 Precisely this is what we have in samen